The way I undestand Satipatthana meditaion means understanding Four Ultimate Realitis.

Four Ultimate Realities (Paramattha Dhammaa) are:

1)Consciousness (Citta)2)The mental factors (Cetasika) i.e Feeling or sensation (Vedana) and Perception (Sanna) which are arise as a result of consciousness (samkhara)3)Material form (Ruppa) –This includes body, sex and seat of consciousness. The body-decade is composed of the Four Primary Elements –Extension, cohesion, heat, motion (Pathavi, apo, tejo, vayo)4)Nirvana (Nibbaana) – Nirvana is an unconditioned reality. All other three are conditioned realities.

As Sekha alludes to, you will have quite a bit of trouble trying to retrofit your Abhidhamma concepts back into the Buddha's satipatthana instruction. Furthermore, I don't understand the benefit in attempting to do so.

"What are the four?

"Here, bhikkhus, a bhikkhu lives contemplating the body in the body, ardent, clearly comprehending (it) and mindful (of it), having overcome, in this world, covetousness and grief; he lives contemplating the feelings in the feelings, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief; he lives contemplating consciousness in consciousness, ardent, clearly comprehending (it) and mindful (of it), having overcome in this world covetousness and grief; he lives contemplating mental objects in mental objects, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief."

The abhidhamma classifications (which are essentially a more detailed version of the sutta classifications such as aggregates) are not necessary. However, since that's the language that a number of modern meditation masters use (and the language explaining the ancient wisdom collected by the commentators, in the Visuddhimagga, for example) they can be extremely helpful in understanding instructions from some books and teachers.

The abhidhamma classifications (which are essentially a more detailed version of the sutta classifications such as aggregates) are not necessary. However, since that's the language that a number of modern meditation masters use (and the language explaining the ancient wisdom collected by the commentators, in the Visuddhimagga, for example) they can be extremely helpful in understanding instructions from some books and teachers.

Mike

+1

“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.” - Cormac McCarthy, The Road

Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently.- Sutta Nipata 3.725

The aggregates of appropriation are one possible frame of reference....

MN 10 wrote: "Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates. And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates? There is the case where a monk [discerns]: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.'

as Retro said, it is part of satipatthana, and one can theoretically choose to practice only in this perspective. However, it requires first to be able to discern them clearly, which is to be achieved through the practice of samatha/ jhana/ cetovimutti or whatever terminology, for which the way to go is generally anapanassati (which is also included in the Satipatthanas).

But logicaly, all informations comes from 5 senses, so satipatthana is based on it, and so study it.

*6

"And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.

"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.- Sedaka Sutta [SN 47.19]